The discourse in which they were enlightened furnishes from Christ's own lips what in fact became the kernel of the preaching of the Apostles, as seen in the sermons recorded in tlie Acts {e.g. Ac 2---*' 17^) and in the Gospels. The two disciples had already given the summary of the earthly life of Jesus (Lk 24'"-2*). He now shows that it was re- quired by OT prophecy that all this should be the means by which He was to enter into His glory (24=' should be read in the light of vv."-"). It is this teaching that invests the narrative with its peciiliar value for the Church, and was doubtless a prime cause of its preservation.
Many of the speculations about the phrase, ' He made as though He would go further' (Lk 24=*), would have been avoided if the real spiritual meaning of the incident had been discerned. Knowledge of the Lord's presence is vouchsafed only in answer to prayer, it is not forced on any- one. This is the NT Penuel (cf. Gn 32=« with Lk 24^"). It is a too rigid interpretation which regards the breaking of the bread here as a celebration of the Eucharist ; rather it was an ordinary meal at which the Stranger, who had so impressed them on the road, was put in the place of honour. Something in His manner suddenly confirmed the suspicion of His identity which was forming itself in their minds. The result which the Lord desired, the corroboration of their faith, having been reached. He vanished from sight. To carry the tidings to Jerusalem, ' they who had dissuaded their unknown Companion from making a night journey now have no fear of it themselves ' (Bengel).
338
CLEOPHAS
CLOSET
Bxpu ': . I .. . ■ ; , I".-:: .. I'- ..!:>; Kcr,
Se™-,-, -ii.|>. r. p. -Ml! , ;;,o. ■. / -.'■ , ■,■, M. ii'"«;::i:;;jff. C. T. UiJioxT.
CLEOPHAS. — This form appears in some Latin MSS, and is retained in tlie Vulgate (though against the evidence of Codex Amiatinus) in botli Lie 24" and Jn 19^. It was adopted by the early English versions (Wyclifite, Tindale), and passed into the AV of 1611. It still stands there in Jn W^ for Clopas (wh. see), but in Lk 24'* it was replaced in 1629 by Cleopas (wh. see).
C. T. DiMONT.
CLOKE (the spelling in both AV and RV of the modern 'cloak'). — There was originally a marked distinction between Classical and Oriental costume, a distinction which was lessened under the cosmo- politanism of the Roman Empire ; thus the Greek words used in the NT bear different meanings. The two normal Classical garments, the x'-^'^" am' IfiATioi/ of Mt o*" and Lk 6'-^, translated ' coat ' and 'cloke,' were usually of extreme simplicity.
The x"'w"', tunica, tunic, or shirt (see art. CoAT), was the under-garment worn indoors by men and women alike, an oblong strip of material doubled round the body and fastened at the shoulders, without any shaping or sewinj;, siiuu'tiini's ^livt and sometimes ungirt. The sddiii "i lln/ .Ir«^ ilillered from this in being longer uml liuiii-li.d with sleeves; over it was worn the JuthuiiLth, a long sleeved tunic, open in front, but folded across and girt ; this latter formed a second tunica, which is the xi'ii"! apparently, of Mt 5* and Lk 6^. Oriental influences led to the adoption of the long tunic in Rome under the name of tunica talaris, a garment which, in Cicero's time, was regarded as a mark of effeminacy ; in later years it was known in its Avhite form as the timica alba or alb. The luaTiov, over-garment or ' cloke,' was, with the Greeks and Romans, originally an oblong strip, thrown over the tunic (xiTcic) when the M-earer went out of doors ; in its simplest form it was the pallium ; more elabor- ately folded, it was the toffa. Thus the x"'"" and the l/idnov are tlie under- and the over-gavmenl, though what we call underclothing was often worn also. But the use of sleeves among the Orientals made a still greater distinction in their over-garment ; the nie-'U and simldh of the Jews were sleeved garments rather like a modern overcoat, open in front, and reaching to the feet. The ' long robe ' of the scribes and Pharisees (Lk 20*) was the mc'il, ren- dered by St. Luke as (ttoXiJ, which merely means a long sleeved garment, a tunica talaris, in fact ; for which reason the ' great multitude ' of the Apoca- lypse (7'-") are also described as wearing o-toXcis \evK6.i, that is. Ion" white tunics, or tunicce albw, though in Rev 3' the more general word is used— iv Ifiarlois 'KevKoU, ' in white garments' (RV).
The classical over-garment appeared in many v.irieties besides the changing fashions of the toga. The pallium, Greek in its origin, had Ijecome international in its character at the time of the Roman Empire, and was rej;ai-ded .is the mark of a philo- sopher or teacher; so .Justin Martyr preached in the 'philo- sopher's robe,' and was thus recognized by Trypho as a teacher {Tryph. 1). It was for this re.ison that the pallium was chosen by the artists of the Catacombs as the distinjruishing dress of Christ, the Apostles, and the Prophets, and has continued so by an artistic convention that has lasted from the irid rent, to the present day. The chlamys, ;tXa,a:/f, naiium or palwlameutum, was made of a smaller oblong strip, fa-stened Ity a buckle on the right shoulder (as in the Apollo Belvidere) ; it was a li-^ht military cloak, and was the 'scarlet robe,' yj.auijiu x6»k.vy,v, which the soldiers put upon our Lord in mocker.v (Mt 27'.!S). The seamless 'coat,' for which the soldiers cast lots at the Cruci- fixion, is distinguished by St. John (1923) by the word used (or a tunic or under-garment, x''^<^*t ^^^ "ot ^y *".v of the terms used for the various forms of outer parment, such as we should expect if the ' coat ' were the Jewish simMh.